Richard Rose’s Psychology of the Observer The Path to Reality Through the Self

246 Richard Rose’s Psychology of the Observer: The Path to Reality Through the Self
As meditation reveals, the mind (small m) performs two functions: one is AMPP and the other
is the intellectual reaction to AMPP. We are always projecting, which is automatic, and always reacting
to our projection, making endless, feverish analyses without really being aware of our own qualifying,
catalytic influence upon the environmental picture. AMPP is automatic and unconscious,
whereas the reaction can be generally considered to be semi-conscious and semi-automatic. It is only
semi-conscious when it reacts in self-observation, or in the analysis of the thought processes.
Mind (capital M) is aware of the whole above tail-chasing.
Rose further explains how he distinguishes this Mind of impersonal awareness from the only
mind that we generally know: the mind of consciousness, experience, phenomena, and identity—
and points in the direction of the final Reality that encompasses both. He states that in objectively
defining the nature of thought or thought-processes, one must also automatically conceive of a state
of no-thought. A state-of-mind, if definable, must automatically involve a state of no-mind. The
reality of “no-mind” does not mean non-existence, which is what the term seems to suggest to our
mundane understanding, which cannot help but be fully identified with the projection-as-existence.
Rather, it refers to the undefined mind, the undefinable mind, the unparticularized mind, the mind
which does not think.
Rose testifies that “no-mind” is the “very aware platform” from which the mindstuff (Manifested
Mind) that creates the world is generated, and is in turn witnessed by that which it creates.
Also, it is from this position that we may become one with the Unmanifested Mind.
He explains that the Manifested Mind is like the cradle of the creation; this cradle being a
transformer of an awareness even more powerful, but an undifferentiated and more universal type of
awareness. It is this latter parent vehicle of awareness that he calls the Unmanifested Mind.
“Unmanifested” here means not witnessable except in the experiencing of the phenomena which
emanate from it, which is the Manifested Mind. This is a living place; a concourse of all souls because
all of us can witness it. Mystics claim to know of it by entering it.
The Manifested Mind is the prop-room of the creation, where the idea or conception of the
non-manifesting mind is made flesh. Our bodies and minds are Projections from this Manifested
Mind. This dimension is a creation which, in relation to the Unmanifested Mind, is less than real, and
is frequently described as being illusory.
This information is intended to give one a conceptual inference of what lies beyond our mundane
minds. However, he cautions that the Unmanifested Mind cannot be perceived, even intellectually.
Only the Ultimate awareness can touch it. He claims that when we are ultimately aware, we can
enter the Ultimate Mind, or Unmanifested Mind. We cannot learn about it; we can only become it, or
merge our awareness with it.
While he describes the specialized or Manifested Mind as emanating from the universal or
Unmanifested Mind, he claims there is a source even ulterior to the Unmanifested Mind. It is from
this source that Life or Light is born. Our stream of life finds its fountainhead long before our birth.
Our very essence is projected from this Absolute. The Manifested and Unmanifested Minds are
incidental to that Projection.
Rose has explained there being something beyond the traditional image of “God” as a perfect,
Divine mind. Here, he also sums up the objective of his system of meditation and clarifies the significance
of this report’s sub-title:
There is an intermediary state that you enter after death, and this is the mind dimension.
The basic concept of the Atman and the Brahman would be closest, in regards the God